"La diffusion progressive d’Internet au Burkina Faso a entraîné récemment un foisonnement de l’utilisation des réseaux sociaux, principalement Facebook, par les Églises catholique et évangéliques. Cette utilisation est toutefois fortement conditionnée par un nombre restreint de gatekeepe
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rs qui exercent un contrôle souvent strict sur l’utilisation des réseaux sociaux. S’en dégage ainsi une diffusion fortement uniformisée par laquelle les organisations néo-pentecôtistes et charismatiques urbains tirent le plus grand profit en faisant circuler des contenus susceptibles de favoriser les conversions ou de souder virtuellement la communauté des adhérents. Les hiérarchies des Églises tendent plutôt, quant à elles, à utiliser ces médias comme relais de leur communication officielle sans investir dans le potentiel interactif des médias sociaux. Cette dynamique favorise également l’insertion des chrétiens burkinabè dans les réseaux chrétiens transnationaux, surtout pour certains pasteurs évangéliques inscrits dans les réseaux francophones internationaux." (Résumé)
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"Ce travail porte sur l’usage des médias numériques dans les pratiques religieuses des musulmans en Côte d’Ivoire, dans un contexte de visibilité accrue de l’islam dans l’espace public depuis l’avènement du pluralisme politique en 1990. Il étudie l’entrée des musulmans dans l’è
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re des médias, particulièrement du numérique, marquée par une pluralité de canaux de communication dont Facebook, le réseau social comptant le plus grand nombre d’utilisateurs dans ce pays ouest-africain. Suivant une approche plus descriptive que théorique, cette étude analyse les activités en ligne des musulmans (rencontres, échanges, da’wa, etc.) à travers les multiples opportunités qu’offre la plateforme sociale Facebook." (Résumé)
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"L’évolution des autoroutes de l’information a permis la naissance des médias numériques. Ainsi, Internet et les autres plateformes digitales se sont montrés comme les nouveaux rois de la communication. Dès lors, ils ont modifié les relations sociales et les institutions comme la religion.
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Ce qui a encouragé l’émergence des médias numériques confessionnels. Cet article les analyse comme de nouveaux lieux de culte en partant du site Internet htcom.sn du groupe Hizbut-Tarqiyyah. Son contenu est étudié en trois points : islam en général, le mouridisme et les faits sociétaux traités selon le point de vue islamique." (Résumé)
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"L’arrivée d’Internet provoque des évolutions dans le rapport aux médias des communautés religieuses. Il y a une volonté de visibilité externe grâce à l’usage d’Internet comme moyen de communication et comme mode de présence. À partir de l’exemple de l’Union fraternelle des cro
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yants de Dori au Burkina Faso, cette contribution analyse l’appropriation d’Internet par des acteurs interreligieux pour sortir de leur isolement et de jouer le rôle d’agents religieux de paix dans le monde. Le cas de l’UFC montre que si les religieux se saisissent du web, l’interreligieux peut être mobilisé pour promouvoir des objectifs sociaux et politiques dans les sphères publiques africaines." (Résumé)
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"Creating Church Online constructs a rich ethnographic account of the diverse cultures of online churches, from virtual worlds to video streams. This book also outlines the history of online churchgoing, from its origins in the 1980s to the present day, and traces the major themes of academic and Ch
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ristian debate around this topic. Applying some of the leading current theories in the study of religion, media and culture to this data, Tim Hutchings proposes a new model of religious design in contexts of mediatization and draws attention to digital networks, transformative third spaces and terrains of existential vulnerability." (Publisher description)
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"This paper examines Azerbaijani Salafis’ engagement with the new media technologies. Our main research questions are: how do Salafis use digital or Internet media, what are the outcomes of this interaction, and what styles of communication do Salafis employ in their cyber engagements? Salafis in
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Azerbaijan are deprived of state support and do not possess institutional power. Salafi leaders have lost their access to mosques, and therefore their channels of communication with society and the scope of their preaching became severely limited. Under such conditions of structural restrictions and exclusion from public space, the Internet ofers many invaluable opportunities for Salafism. Since 2008 (with the closure of the Abu Bakr mosque, the main center of Salafi preaching), the Internet has become an important sphere for the transmission of Salafi knowledge, multi-level communication with society and authorities, disputes with rival religious groups, and the construction of religious authority." (Introduction)
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"In this volume, contributors consider the ways that Jewish communities and users of new media negotiate their uses of digital technologies in light of issues related to religious identity, community and authority. Digital Judaism presents a broad analysis of how and why various Jewish groups negoti
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ate with digital culture in particular ways, situating such observations within a wider discourse of how Jewish groups throughout history have utilized communication technologies to maintain their Jewish identities across time and space. Chapters in this volume address issues related to the negotiation of authority between online users and offline religious leaders and institutions not only within ultra-Orthodox communities but also within the broader Jewish religious culture, taking into account how Jewish engagement with media in Israel and the Diaspora raises a number of important issues related to Jewish community and identity." (Publisher description)
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"From the Vatican itself, specifically through the Pope’s profiles on social media, Catholicism has proven to have an increasingly responsive presence on the web, although Catholics are usually creative without breaking the rules in the ways they extend their religiosity into new platforms. Newly
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born digital portals have embraced new participatory tools that shape other ways of understanding communion, which is a key concept among Christian communities. Rather than dwelling on whether Catholic portals are incorporating secular strategies to foster engagement, we explore the 19 most powerful Catholic websites according to Alexa ranking, and divide them into different categories that allow us to analyse how they build communities and thus foster the concept of belonging, which is one of the aims that they pursue. Data have been collected in three different moments (2014, 2015 and 2016) where these websites, belonging to 5 languages (Spanish, English, French, Portuguese and Italian) from 9 countries have been taken into account, according to Catholic population indexes." (Abstract)
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"O ambiente digital emerge como um novo lócus religioso e teológico. Formam-se novas modalidades de percepção, de experiência e de expressão do "sagrado" em novos ambientes comunicacionais. E as práticas sociais no ambiente on-line, a partir de lógicas midiáticas, complexificam o fenômeno
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religioso. O "sagrado" passa a circular, fluir, deslocar-se nos meandros da internet por meio de uma ação não apenas do âmbito da "produção" eclesiástica nem só industrial-midiática, mas também mediante uma ação comunicacional das inúmeras pessoas conectadas. "A internet é uma realidade que já faz parte da vida cotidiana: não uma opção, mas um fato. A rede, hoje, se apresenta como um tecido conectivo das experiências humanas. Não um instrumento. As tecnologias da comunicação, portanto, estão criando um ambiente digital no qual o ser humano aprende a se informar, a conhecer o mundo, a estreitar e a manter vivas as relações [...]. A evangelização não pode desconsiderar essa realidade. E é esse fenômeno que Moisés Sbardelotto perscruta neste seu livro, de modo articulado, preciso e profundo, ao mesmo tempo." (Antonio Spadaro, SJ, diretor da revista La Civiltà Cattolica)
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"This informed theology of communication and media analyzes how we consume new media and technologies and discusses the impact on our social and religious lives. Combining expertise in religion online, theology, and technology, the authors synthesize scholarly work on religion and the internet for a
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nonspecialist audience. They show that both media studies and theology offer important resources for helping Christians engage in a thoughtful and faith-based critical evaluation of the effect of new media technologies on society, our lives, and the church." (Publisher description)
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"Esta tese analisa como se organizam os processos midiáticos de circulação do “católico” em redes comunicacionais online, que emergem em plataformas sociodigitais, como Facebook e Twitter. A análise se dá por meio de um estudo de casos múltiplos, articulado com gestos de lurking e entrevi
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stas focais semiestruturadas realizadas com responsáveis pela comunicação católica no Vaticano e no Brasil, a partir de um nível suprainstitucional (a conta @Pontifex_pt, no Twitter); um nível institucional vaticano (a página Rádio Vaticano – Programa Brasileiro, no Facebook); um nível socioinstitucional brasileiro (a página Jovens Conectados, no Facebook); e um nível minoritário periférico brasileiro (a página Diversidade Católica, no Facebook). A partir de questões pontuais e proposições, os eixos de articulação e tensionamento teóricos refletem sobre os conceitos de midiatização; midiatização digital; e midiatização digital da religião. Analisam-se, depois, os quatro casos empíricos em torno da circulação do “católico” em rede, a partir das interfaces, protocolos e reconexões observados em cada caso, interpretando criticamente os processos envolvidos na midiatização digital da religião, em três ângulos diferenciados de inferências. Primeiro, no âmbito da midiatização digital, examina-se a emergência de redes comunicacionais online, que articulam circuitos e alimentam o fluxo circulatório. Segundo, no âmbito da circulação midiática em rede, constata-se a emergência de um dispositivo conexial, isto é, um complexo de inter-relações entre processos tecnossimbólicos (interfaces), sociotécnicos (protocolos) e sociossimbólicos (reconexões) que, de forma inter-retroativa, delimitam, condicionam e condensam as práticas religiosas em rede. Em terceiro lugar, no âmbito da reconstrução do “católico”, aponta-se para a emergência de um novo interagente comunicacional, o “leigo-amador”, e de heresias comunicacionais, mediante as quais se dá a invenção/produção de algo novo (construção) e a experimentação/transformação de algo já existente (desconstrução) em torno do catolicismo. Como conclusão, pondera-se sobre o surgimento de uma “religião (em) comum”, marcada por um saber-fazer e por um poder-fazer simbólico-religiosos compartilhados comunicacionalmente para a promoção de experiências; o estabelecimento de crenças; e a configuração de práticas religiosas nas sociedades contemporâneas." (Resumo)
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"This thesis is a theoretically framed and historically informed sociological analysis of how digital technology usage shapes religious identity in Pakistan. The development literature is dominated by assumptions of technologically driven progress towards secularisation and studies of technology pro
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jects, yet there are few empirical studies of everyday ICT day use, and religion remains significant in Pakistan. To explain this, I draw on theoretical literature, the Pakistan religious identity literature and twelve months of fieldwork (2014-2015) to present an analysis of how Facebook shapes the enactment of religious identity by young people in three cities in the Punjab, Pakistan [...] My empirical findings show that the new technologies of social media, mobile phones and mobile internet interact with public discourse and everyday practice to shape religious identity. First, I show this by describing how Facebook’s construction as a blasphemous technology strengthens existing discourses of religious nationalism. Second, I show how Facebook’s technological discourses of singular authenticity shape the enactment of religious identity with implications for religious minorities. My final analysis theorises how the use of Facebook shapes religious identity through the emergence of what I call ‘digital secularisation’." (Abstract)
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"Religious communities have ongoing concerns about Internet use, as it intensifies the clash between tradition and modernity, a clash often found in traditionally inclined societies. Nevertheless, as websites become more useful and widely accessible, religious and communal stakeholders have continuo
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usly worked at building and promoting them. This study focuses on Chabad, a Jewish ultra-Orthodox movement, and follows webmasters of three key websites to uncover how they distribute religious knowledge over the Internet. Through an ethnographic approach that included interviews with over 30 webmasters, discussions with key informants, and observations of the websites themselves, the study uncovered webmaster's strategies to foster solidarity within their community, on one hand, while also proselytizing their outlook on Judaism, on the other. Hence, the study sheds light on how a fundamentalist society has strengthened its association with new media, thus facilitating negotiation between modernity and religious piety." (Abstract)
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"In their article on 'Building the Sacred Community Online', Oren Golan and Nurit Stadler zoom in on the latest attempts of Chabad, the extrovert Jewish Hasidic group, to harness the newest digital technologies to propagate and popularize its staunchly traditionalist reading of Jewish heritage. Also
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known as 'Lubavitch', Chabad is the Hebrew acronym of 'Wisdom, Intellect, Knowledge', three of the more elevated kabalistic spheres (cf. Proverbs 3, 19-20). To many, Chabad's embrace of communication technologies looks like an example of enlisting the devil to do God's work, though it does not look like that to them. This paradox, and Golan and Stadler's account of its newest coming, touches on some of the most fundamental issues of Jewish communications, as well as the much broader problem of religion and communications. The general religion and communication nexus may be divided into two major themes. One is the issue of religious communications, or media theology - namely, the problem of interaction of God and humans. But it also consists of the issue of communicating religion, namely, the handling and disseminating of what the religious believe to be a divine message in this world. As we shall see, both these issues are particularly relevant to Chabad. But the more immediate context for understanding Chabad and its use of media is the universe of Jewish communications. Here too there is a duality: 'Jewish' connotes both Jews and Judaism - a social entity and a religion - and here too, both aspects are relevant to understanding Chabad's media practices today. In order to link Stadler and Golan's study to these broader themes, we will work diachronically. We survey the beginnings and historical development of Chabad communications and beyond them the beginnings of Hasidic communications." (Abstract)
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"In the religious sector, for centuries, pilgrimages have been a clear example of mass events of a spiritual nature. Due to globalization and increased mobility, recent times have seen the multiplication of international events without a fixed location: Taizé encounters, Kumbh Mela (India), and Wor
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ld Youth Day are all good examples of this. These events imply at least a threefold spiritual, organizational and touristic challenge, and success in each one of these areas contributes to the favourable result of the others. Due to the particular nature of these events, which can mobilize millions of people in just a few days, communication is fundamental. In this sense, the development of mobile technology allows for direct communication with the individual and an unprecedented capacity for diffusion, especially by means of apps and instant messaging, which are two of the most-used channels available on these devices. This paper offers a reflection on the prospects and management of information via smartphones during these large religious events. As a practical case, we will study the beatification of the Catholic bishop Álvaro del Portillo held in Madrid in September 2014, in a ceremony that drew more than 250,000 people from over 70 countries." (Abstract)
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"Social media as a new phenomenon has become a tool used by many televangelists and pastors all over the world. It is against this background that this research sought to explore the Facebook activities of some Ghanaian Pentecostal pastors from a missional perspective. The article deals with the con
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cept of social media, Facebook and its potential for mission purposes, the Facebook phenomenon among Ghanaians and how Ghanaian Pentecostal Pastors are using Facebook for missional purposes, as well as some of concerns on the negative uses of social media. The study revealed that Ghanaian pastors are followed by people from different religious and societal backgrounds. It has also offered the pastors and their congregations the opportunity to form relationships with a wide and diverse range of people without being bound by geographical space." (Abstract)
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